Students will mostly be studying on their own.

There will be four 2-hour class sessions

during the course of the study, with one at the beginning and one towards the end. There
are prescribed readings to be completed before each session, except for the first. In
between sessions students can interact with the instructor through email.

First session:

Introduction to Wisdom Literature

Introduction to Ecclesiastes

Prescribed readings before second session

1) Our Reason for Being

Identification of Speaker (1:1)—
Explanation for Sense of Vanity and Its Aggravation by Sense of
Eternity (3:10-15)

2) Textbook 1, pp. 15-89

3) Supplementary Readings 1-2

Second session:

Interpreting Ecclesiastes I
Interpreting Ecclesiastes II

Prescribed readings before third session

1) Our Reason for Being

Observation and Reflection to Reinforce Sense of Vanity(3:16-21)—
Recapitulation of Theme and Sub-themes (6:10-12)
2) Textbook 2

3) Supplementary Readings 3-6

Third session:

Interpreting Ecclesiastes III

Interpreting Ecclesiastes IV

Prescribed readings before fourth session

1) Our Reason for Being

Deliberations in Light of Uncertainties of Life (7:1-11:6)—
Postscript
 2) Supplementary Readings 7-8

Fourth session:

Ecclesiastes and Contemporary Living

E. Assignments

1. Summaries of Our Reason for Being

Write a 300-word summary for EACH of the THREE portions prescribed

to be read before the second, third and fourth sessions respectively.

The first summary is due at second session; the second summary at the
third session; and the third summary at the fourth session.
Summary of “Our Reason for Being” (First Portion)

Identification of Speaker (1:1)

The book of Ecclesiasts presents the speaker as “Qoheleth” (in Hebrew), which was
translated as “the Preacher” or “the Teacher.” The Hebrew word probably refers to
someone who gathers an assembly and addresses it. Furthermore, he is identified as a
descendant of King David and reigns in Jerusalem. Who could he possibly be?

Dr.Leong concurred with traditional Christian and Jewish belief that Solomon was the
author of Ecclesiastes. This conclusion can be deduced from internal evidence such as
1:12 where Qoheleth was said to have been “king over Israel”. Only Solomon reigned
over Israel since the nation was split into Judah and Israel after his death. Subsequent
Davidic kings reigned over Judah only. Other descriptions of Qoholeth in 1:12-2:23
match his life well.

Although Dr. Leong recognized that most scholars today rejected Solomonic authorship,
he found the arguments against the traditional view inconclusive and unconvincing.
For practical purposes, we can assume that the speech has Solomon as its source since
scholars who hold to non-Solomonic authorship affirm that the redactor-compiler intends
to impersonate the wise, powerful, famous and wealthy king as Qoheleth. This is
important since only he would have the credibility and authority to say what he would
say in Ecclesiastes.

Explanation for Sense of Vanity and Its Aggravation by Sense of Eternity (3:10-15)

The certainty of death and the vagaries of life compel us to make sense of life’s meaning.
This human impulse is the “preoccupation” (3:10) that God has given to us in light of the
realization that life is transitory and all that we gain in this world will be left behind. God
has put “eternity in their heart” (3:11). He made us in such a way that we are able to
transcend the present moment to remember the past and inquire about the future.

Although it is God who caused us to desire to know about the future yet we are denied
the ability to do so. What God has purposed to do cannot be avoided (3:14). Qoheleth
rejects a false sense of security that men derive from using divination and magic to
predict and change ill-fated events. God so works in directing or permitting the
appropriate events in their designated times in order that men may fear Him (3:14), i.e. to
be “conscientious and thus seek to live an upright life”. Especially in times of adversity,
we realize our createdness and sense our need to live in acknowledgement of Him.
Qoholeth also affirmed that enjoyment of life is a gift of God. But in order to do so, one
must be ‘good in God’s sight” (2:24-26) and thus we need to fear God in order to make
sense of life. When we trust in His providential sovereignty over our life and His good
purpose in working out all things for the good of those who love Him, we have a deep
sense of security in the midst of death’s certainty and life’s uncertainties.
Summary of “Our Reason for Being” (Second Portion)

Observation and Reflection to Reinforce Sense of Vanity (3:16-21)

To stress further the uncertainties of life, Qoheleth observes that wickedness could be
found even in the courts of law, where righteousness and justice are supposed to be
administered. However, he also affirms that God would ultimately judge both the
righteous and the wicked at the appointed time. Why does God allow this injustice?
Qoheleth explains that God is testing humans that they may see that they are no different
from animals.

When a judge perverts justice, he is behaving like a beast without conscience. Not only
that, both humans and animals share the same fate in death. This common final outcome
explains the statement that “man has no advantage over the animal” even though there are
many transitory advantages he has over them. Does that mean that Qoheleth is skeptical
about life after death? We should not accuse Qoheleth of inconsistency in being skeptical
that ‘the breath of man goes up’ and later affirms that the ‘breath of man returns to God
who gave it’ (12:7). He was probably expressing skepticism against an unknown theory
of the afterlife. In this context, he is merely saying that humans have no ultimate
advantage over animals since both die. Even if there is an afterlife, we cannot bring what
we have gained along so the same fate awaits both. Through these observations,
Qoheleth presses the point that God uses the sense of eternity coupled with vanity to prod
people to fear God. When human institutions of justice disappoint us, we could still turn
to the perfect Judge.

Recapitulation of Theme and Sub-themes (6:10-12)

Qoheleth asserted earlier that there is no net profit in this world as we shall lose in death
all that we have gained in life and the basic realities of life remain the same with each
passing generation. He confronts his audience with this unpleasant reality of human
finitude.

Two questions beg to be answered: “Why is it that because we do not know what will
happen after we die, we do not know what is good? And why is it that because we do not
know what is good, there is no profit under the sun?”

In view of how fleeting life could be, there is a need to look beyond one’s lifetime to
know what worthwhile purposes that we should pursue within this life. As Donald
Polkinghorne puts it, “To ask about the meaning or significance of an event is to ask how
it contributed to the conclusion of the episode [of which the event is a part]”. Unless we
know how the story ends, we do not know its significance or meaning.
If Qoheleth could know the final outcome of his labor is good, he would have found
meaning in it. But since he did not know it, it all seemed profitless except for the
enjoyment of life. The repeated affirmation that enjoyment of life is the only good (2:24;
3:12, 22; 5:18) is based on the assumption that we do not know what is good to do as we
do know what will happen in the future. The unpleasant reality of the certainty of death
and the uncertainties of life prod us to acknowledge God and live a life pleasing to Him.

Summary of “Our Reason for Being” (Third Portion)

Deliberations in Light of Uncertainties of Life (7:1-11:6)

Even though we do not know what the future holds, we still have to decide and choose
what to do in life. How do we decide? Through proverbial wisdom, Qoheleth explains
how fearing God is workable in light of the uncertainties of life. For example, a house of
mourning is preferable to a house of revelry because by confronting life’s brevity and
death’s inevitability, we may acquire real wisdom. It is better to be rebuked by the wise
than to listen to the songs of fools for the latter keeps us wise. We are called to be patient
and consider the long term consequences of our actions so as not to fall for short term
gains. Wisdom has temporal profit in protecting us from harm and material loss.
Qoheleth concludes with a call to reflect on reality as ordained by God. What He has
done no one can reverse. Therefore, make the most of good times and be glad for times of
adversity will come. Both are ordained of God. No one is able to predict what the future
is like after his death.

Postscript

Ecclesiastes is a speech of a wisdom teacher to persuade his audience to fear God and
keep His commandments. Reverence for God is key to finding the meaning of life rather
than constructing one. However, Qoheleth stopped short of answering how individual
lives contribute to the goal of human history – that all nations would come to know God.
He affirmed divine judgement on every deed under the sun, whether good or bad (12:14)
but we need further revelation from both Old and New Testaments to know that the final
destination of a God-fearing person is a resurrected life in the new heaven and new earth.
(Rev 20:11-21:8). Furthermore he affirmed that not a righteous man on earth who does
good and never sins (7:20). In the Old Testament audience, a sacrificial system exists for
those who fear God to repent of their sins and seek forgiveness through appropriate
sacrifices (Num 5:5-10). The New Testament teaches the sacrificial system points
forward to the atoning death of Jesus Christ on the cross “for it is impossible for the
blood of bulls and goats to take away sins” (Heb 10:4). Those who follow Christ know
that it is possible to store up treasures in heaven (Matthew 6:19-21) although there is no
profit under the sun.